[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [肇論新疏](https://indike.org/pramana/in.bauddha.taisho.1860) › 2.316 # 肇論新疏 2.316 肇論新疏 2.316 - **Language:** Classical Chinese ### [2.316](https://indike.org/pramana/in.bauddha.taisho.1860.2.316) 生公入關，依什數載，與論主同止，亦頻讚遺民也。不得終世相友，故云中途迴南。君得下，謂生南去亦歸廬阜，故復相見。更，再也，近亦未再承於書問也。惘悒下，慨慕良多，口不容言也。傳說：通情則生、融上首，精難則觀、肇第一。良以駢肩八俊、聯衡十哲，同氣相求、同聲相應，二人莫逆千古共談。威道下，蓮社修西方行，故諸賢作念佛詠，社主亦作，又制序也。威公南來，附至關內。此作者，指詠及序也。興，比興也，寄托也。致，猶理也。謂所寄清興既高，亦令辭理清婉。婉，美也。能文下，謂關中善文，什之人皆稱其美。可謂下，論主讚之，謂作詠眾賢優游如來之門庭，扣擊玄關之唱詠。君與下，因見詠序，宜多有文集，何故來者少耶？ > Master Daosheng entered the Pass, relied on Kumārajīva for several years, and lived together with the author of the treatise, frequently praising Liu Yimin as well. Because they could not remain friends to the end of their lives, it says "midway he returned south." From "you were able to" downward: it means Daosheng went south and also returned to Mount Lu, and thus met him again. "Again" means once more; recently he also had not received any letters or inquiries once more. From "how can I express my sorrowful longing" downward: his sighing yearning was manifold, beyond what words could express. The biographies say: in penetrating the meaning, Daosheng and Sengrong were foremost; in refining difficulties, Sengguan and Sengzhao were supreme. Truly, shoulder to shoulder with the eight talents, and abreast with the ten philosophers, kindred spirits seek each other, and similar sounds resonate together; the two were bosom friends, spoken of for a thousand ages. From "Daoist Wei" downward: the Lotus Society practiced the Western Pure Land path, and therefore the various worthies composed eulogies on recollecting the Buddha, and the master of the society also composed one and wrote a preface. When Master Wei came south, he brought them along into the Pass. "This work" refers to the eulogies and the preface. "Xing" is metaphor and association; it is an allegorical lodging. "Zhi" is like principle. It means that because the pure poetic resonance lodged therein was exalted, it also made the wording and principle clear and graceful. "Graceful" means beautiful. From "all men capable of literature" downward: it means that those skilled in literature within the Pass and Kumārajīva's circle all praised its beauty. From "it can truly be called" downward: the author of the treatise praises it, saying that the various worthies who composed the eulogies wandered through the portals and courtyard of the Tathāgata, chanting and singing while knocking at the mysterious barrier. From "You and the Master" downward: because he had seen the eulogies and the preface, they ought to have many collections of writings, so why have so few arrived? > — English (machine translation) (machine translation) - [Previous: 2.315](https://indike.org/pramana/in.bauddha.taisho.1860.2.315) - [Next: 2.317](https://indike.org/pramana/in.bauddha.taisho.1860.2.317) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1860.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1860~en-mt.2.316) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1860.2.316](https://indike.org/pramana/in.bauddha.taisho.1860.2.316) · Pramāṇa